Guest guest Posted August 16, 2002 Report Share Posted August 16, 2002 Please bear with me on this stinker question. A queston to those that think "the brahman is verily everything". How would you explain pervasiveness of the brahman in ugly, disgusting matter such as animal faeces ? //Ramkumar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 16, 2002 Report Share Posted August 16, 2002 Hello "HE" is the embodiment of everything that is good, beautiful, Pure, true, in short, HE is to be visualised in everything that brings a sense of awe ,a sense of devotion and a sense of a pure joy to one and all, so where is the question of "HIS pervasiveness in ugly things" Rgds Sowmya HotJobs - Search Thousands of New Jobs http://www.hotjobs.com Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 18, 2002 Report Share Posted August 18, 2002 If one accepts all life forms are equal and it is He who protects them, one will not have difficulty in accepting this. To the worm that lives in the sewer, Swarga is nothing but the sewer. Try taking it out and putting it on what we consider as 'clean environment.' That would cause suffocation to the worm and what is 'clean' for humans, is real hell for the worm. There is life form in them. Life form depend on what we consider as disgusting and abnoxious. I don't think Brahman differentiates between man and worm and loves the human being more than the worm. Is that so? Kindly enlighten if so. Regards, Hari Krishnan - tg_ramkumar bhakti-list Friday, August 16, 2002 8:15 PM brahman and "ugly" things Please bear with me on this stinker question. A queston to those that think "the brahman is verily everything". How would you explain pervasiveness of the brahman in ugly, disgusting matter such as animal faeces ? //Ramkumar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 21, 2002 Report Share Posted August 21, 2002 --- pradeepjanakiraman <pradeepjanakiraman wrote: > For the utthama-bhakta, or the jnani or the > jivan-muktha, there is > complete "sama-dhrusti", or seeing everything with > equanimity. There > is no "raaga-dwesham", "paksha-paadham" at all. > Yes, confirmed by Sri Krishna in many slokas in Gita such as vidya vinaya sampane brahmane gavi hastini suni caiva sva pake ca panditah sama darsinah (Gita 5.18) The humble sages, by virtue of true knowledge, see equal vision a learned and a gentle brahmana, a cow, an elephant, a dog and a dog eater. yo mam pasyati sarvatra sarvam ca mayi pasyati tasyaham na pranasyati sa ca me na pranasyati (Gita 6.30) For one who sees me everywhere and sees everything in me, I am never lost, nor is he ever lost to me > There's a slokam from the Bhagavatam where Sri Suka > says "brahmeti, > paramatmeti, bhagavan iti shabdyate"...where he > means that people > refer to the same thing, by different terms > a) Vedantis & Advaitis -> Brahmam > b) Yogis following Patanjali's Sutras, Kriya Yoga > etc. -> Paramatma > c) Bhaktas - Alwars, Mira, Panduranga Bhaktas -> > Bhagavan. vadanti tat tattva vidas tattvam jay jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate (Bhagavatam 1.2.11) The absolute truth is realised in three phases of understanding by the knower of the absolute truth, and all of them are identical. Such phases of the absolute truth are expressed as brahman, paramatma and bhagavan. Bala. [ It should be pointed out that according to Sri Ramanuja, whose interpretation of the Gita appeals to the mind as being the most internally consistent, the "phases of understanding" mentioned by both Bala and Janakiraman are absent. In Sri Ramanuja's interpretation there is no distinction made between Brahman, Paramatman, and Bhagavan. They denote the same single Supreme Being. To make a distinction between the three is without basis in the prasthAna-traya, according to Sri Ramanuja. -- Moderator ] Quote Link to comment Share on other sites More sharing options...
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